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All trinity studies Previous Download Next Is Jesus Christ GOD (Short version) Is Jesus God? The word God is used in two different ways in Scripture. Firstly, the word “God” is used to refer to the Supreme Being of the universe who is the ultimate source of all things. Every time the Bible refers to the one true God, it is referring to this supreme being who is the one that was before all else and from whom all life ultimately came. In this sense no one else is God. But the word God is also used to refer to someone who possesses the attributes of divinity, or the characteristics of God. Many times the Bible teaches that Jesus Christ is the begotten Son of the one true God the Father, and being the Son, He possesses the same attributes and characteristics as His Father. It is an obvious fact that every son inherits the nature of his father. And since Christ came out of the Father, He is of the very substance of His Father and hence has the same God nature of His Father as He possesses by birth all the attributes and characteristics of His Father. In fact, Hebrews 1:3 says He is the “express image of His person.” A son also and always rightfully takes the name of the father and so Christ as the only begotten Son of God has rightfully the same name. Note that Hebrews 1:1-9 says that Jesus is an heir who has by inheritance obtained a more excellent name than the angels and that name is God! So Jesus inherited His Father's name, character and divine nature in the same way a human son inherits the human nature and name of his parents. So Jesus is God because He is the Son of God. But He is not and cannot be “God the Father.” He is the “Son of God” just as the Bible so plainly states more than one hundred times. He is God's literal Son. To say that Jesus is God the Father is to say that the “Son is the Father” which means the Son is not really a Son and the Father is not really a Father. Or to put it another way, to say that Jesus is the Father because He has the same God nature as His Father is no different to saying that since my Father is Human and I am Human, therefore I must be my father! This is not good logic or theology and suddenly hundreds of Scriptures supposedly would no longer mean what they say at all. The truth is that Scripture means what it says and says what it means. God is the Father of Christ; Christ is the Son of God. The Bible never calls Jesus “God the Son” as Trinitarians do and with very good reason. It is always the “Son of God” because that is who He is. Satan's plan is for us to deny the Father and Son as this is what John called antichrist. 1 John 2:22-23. He does not care if our belief is Trinitarian, Unitarian or other. As long as it denies Jesus is the literal Son of God which also denies God is a Father. Confessing Jesus is the Son of God is our only means to the Father and to deny this has eternal consequences. In conclusion, Jesus is not “a” God or “the” God but God only by nature through inheritance being the Son. Jesus is a divine being but He is not the supreme being. The Father is the supreme being and the source of all things and the life of the Father flows through the Son and out to all. Jesus is the channel through which all things come and why the Father has given all things into His hands. Only the Father is described as the one “of whom are all things.” He is the great Source of all. Jesus is not another source “of whom are all things.” That would make Him another God. Rather Jesus is described as the one “by whom are all things.” The Father has given Christ authority to rule over all things but this does not include the Father Himself. The Father is greater in authority and always will be. God the Father is the source of all things including His Son. Thus all things proceed from the Father; including Christ Himself, but it has pleased the Father that in Him should all fullness dwell (Colossians 1:19). So when we say “Jesus is God,” we have to be careful to state exactly what we mean. Christ is a divine being, but not the supreme being. When we speak of the Supreme Being there is only one such person and it is not Jesus. So there is but “one” God. Jesus is “not” God, He is the Son of God. He carries the “name” of God by virtue of His “inheritance.” And because He is the Son of God, He is “equal” with God. “But to us there is but one God, the Father, OF WHOM ARE ALL THINGS, and we in him; and one Lord Jesus Christ, BY WHOM ARE ALL THINGS, and we by him.” 1 Corinthians 8:6 “One God and Father of all, who is above all, and through all, and in you all.” Ephesians 4:6 “GOD IS THE FATHER OF CHRIST; CHRIST IS THE SON OF GOD. To Christ has been given an exalted position. HE HAS BEEN MADE EQUAL WITH THE FATHER.” — (E.G. White, 8T 268.3) “HE [CHRIST] WAS NOT THE FATHER but in him dwelt all the fullness of the Godhead bodily,” — (E.G. White, Lt8a, July 7, 1890) “The man Christ Jesus was not the Lord God Almighty,” — (E.G. White, Ms140, Sept, 1903) “Only one being in the universe besides the Father bears the name of God, and that is His Son, Jesus Christ.” — (J.E. White, Coming King, p. 33) Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Trinity And Sunday Worship Come From Sun And Satan Worship And 666 Trinity And Sunday Worship Come From Sun And Satan Worship And 666 Note the following points… 1. The number 666 comes from SUN and SATAN worship. 2. The TRIQUETRA comes from the worship of the 3 phases of the SUN. 3. The TRIQUETRA then moved into occult world. 4. The TRIQUETRA then found its way into the Church. 5. The TRIQUETRA is now said to represent the Trinity. 6. Two doctrines came from SUN and SATAN worship. 7. They are Satan’s counterfeit sabbath (SUN-day) and the TRINITY. 8. SUN-day worship and the TRINITY originate from the Catholicism. 9. SUN-day worship comes from SUN and SATAN worship and 666. 10. The TRINITY comes from SUN and SATAN worship and 666. 11. The MARK of the beast is also related to the NUMBER of the beast. 12. The MARK of the beast is all about who we worship. 13. SUN-day worship and the TRINITY are both about who we worship. 14. SUN-day is Satan's counterfeit for the true Sabbath. 15. The TRINITY is Satan's counterfeit for the Father, Son and Holy Spirit. Ellen White’s husband informs us that SUN-day worship and the TRINITY are both Satan’s counterfeits! “As fundamental errors, we might class with this COUNTERFEIT SABBATH other errors which Protestants have brought away from the Catholic church, such as sprinkling for baptism, THE TRINITY,” — (James White, R&H, September 12, 1854, p. 36) The question was asked in the Catholic Catechism. “Q. What is Sunday, or the Lord's Day in general? A. It is a day dedicated by the Apostles to the HONOUR OF THE MOST HOLY TRINITY, and in memory that Christ our Lord arose from the dead upon Sunday, sent down the holy Ghost on a Sunday, &c. and therefore is called the Lord’ s Day. It is also called Sunday from the old Roman denomination of DIES SOLIS, THE DAY OF THE SUN, to which it was sacred.” — (The Douay Catechism of 1649, p. 143) An interesting statement considering “Sunday worship” and the “Trinity doctrine” both came from sun and Satan worship in Babylon, and they were both brought into Christendom by the Catholic Church whom God calls Babylon, and both are about who we worship, which is the issue of the mark and the number of the beast! Note the two quotes below from the Catholic Church. “Most Christians assume that Sunday is the biblically approved day of worship. The Catholic Church protests that it transferred Christian worship from the BIBLICAL SABBATH (SATURDAY) TO SUNDAY, and that to try to argue that the change was made in the Bible is both dishonest and a denial of Catholic authority. If Protestantism wants to base its teachings only on the Bible, it should worship on Saturday.” — (Rome's Challenge, www . immaculateheart . com/maryonline, December 2003) “Our opponents sometimes claim that no belief should be held dogmatically which is not explicitly stated in scripture ... But the Protestant Churches have themselves accepted such dogmas, AS THE TRINITY, for which there is no such precise authority in the Gospels,” — (Assumption of Mary, Life magazine, October 30, 1950, p. 51) It is not just the MARK OF THE BEAST but also the NUMBER OF THE BEAST being 666 Revelation 13:17 “And that no man might buy or sell, save he that HAD THE MARK, or the name of the beast, or the NUMBER OF HIS NAME.” The pagan Babylonian priests had a chief priest who held the title Pontifex Maximus (translated to Latin meant that he was head pagan priest or literally the Greatest Pontiff). So who is Pontifex Maximus and head priest of Babylon now? The “Pontiff” or the Pope in other words! Revelation 13:18 “Here is wisdom. Let him that hath understanding count the NUMBER OF THE BEAST: for it is THE NUMBER OF A MAN; and HIS NUMBER IS SIX HUNDRED THREESCORE AND SIX.” So where do we find the number of the beast? On the Pope! The head pagan priest who this number has now been given. Why does 666 belong to the head of the Roman Catholic Church? Because 666 and the TRIQUETRA come from SUN and SATAN worship in Babylon which resulted in Satan’s counterfeit Sabbath and counterfeit for the Father, Son and Holy Spirit called the TRINITY. Considering “Sunday worship” and the “Trinity doctrine” were both brought into Christendom by the beast (Papacy), then consider the following. “The third angel's message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the SAME IDEAS, in direct opposition to the word of God.” — (E.G. White, R&H, July 13, 1897) E.G. White says there is still more to be revealed. “The light that we have upon the third angel's message is the true light. The mark of the beast is exactly what it has been proclaimed to be. NOT ALL IN REGARD TO THIS MATTER IS YET UNDERSTOOD nor will it be understood until the unrolling of the scroll,” — (E.G. White, 6T 17.1, 1900) It is time to wake up! What is the Origin of the Trinity Doctrine and Sunday Worship? Below are two quotes where the Catholic Church mock other denominations for following two of their doctrines that they brought into Christendom. Both are pagan, and both originated from sun worship, which was Satan worship from Babylon. “Most Christians assume that Sunday is the biblically approved day of worship. The Catholic Church protests that it transferred Christian worship from the BIBLICAL SABBATH (SATURDAY) TO SUNDAY, and that to try to argue that the change was made in the Bible is both dishonest and a denial of Catholic authority. If Protestantism wants to base its teachings only on the Bible, it should worship on Saturday.” — (Rome's Challenge, www.immaculateheart.com/maryonline , December 2003) “Our opponents sometimes claim that no belief should be held dogmatically which is not explicitly stated in scripture ... But the Protestant Churches have themselves accepted such dogmas, AS THE TRINITY, for which there is no such precise authority in the Gospels,” — (Assumption of Mary, Life magazine, October 30, 1950, p. 51) The question was asked in the Catholic Catechism. “Q. What is Sunday, or the Lord's Day in general? A. It is a day dedicated by the Apostles to the HONOUR OF THE MOST HOLY TRINITY, and in memory that Christ our Lord arose from the dead upon Sunday, sent down the holy Ghost on a Sunday, &c. and therefore is called the Lord’ s Day. It is also called Sunday from the old Roman denomination of DIES SOLIS, THE DAY OF THE SUN, to which it was sacred.” — (The Douay Catechism of 1649, p. 143) An interesting statement considering “Sunday worship” and the “Trinity doctrine” both came from sun and Satan worship in Babylon, and they were both brought into Christendom by the Catholic Church whom God calls Babylon! In 1981, Neal C. Wilson was also GC President and announced that the Church had officially adopted the Trinity doctrine. He said, “There is another universal and truly catholic organization, the Seventh-day Adventist Church,” — (Neal C. Wilson, Adventist Review, March 5, 1981, p. 3) What is this doctrine from Babylon doing in the SDA Church? Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Why is the Holy Spirit Left Out of Every Greeting Why is the Holy Spirit Left Out of Every Greeting? The Trinity doctrine teaches that the Holy Spirit is a literal being that is CO-EQUAL with the Father and Son. CO-EQUAL means equal in every single way possible. So what an inexplicable oversight for Paul if the Spirit were indeed a literal being CO-EQUAL with the Father and Son, because Paul excluded the Holy Spirit in EVERY SINGLE ONE of his greetings in EVERY SINGLE LETTER he wrote! And Peter and John did the same. “Grace to you and peace from God our Father, and the Lord Jesus Christ.” Romans 1:7 “Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.” 1 Corinthians 1:3 “Grace be to you and peace from God our Father, and from the Lord Jesus Christ.” 2 Corinthians 1:2 “Grace be to you and peace from God the Father, and from our Lord Jesus Christ,” Galatians 1:3 “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.” Ephesians 1:2 “Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.” Philippians 1:2 “Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.” Colossians 1:2 “Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.” 1 Thessalonians 1:1 “Grace unto you, and peace, from God our Father and the Lord Jesus Christ.” 2 Thessalonians 1:2 “Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.” 1 Timothy 1:2 “Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.” 2 Timothy 1:2 “Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.” Titus 1:4 “Grace to you, and peace, from God our Father and the Lord Jesus Christ.” Philemon 1:3 “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,” 2 Peter 1:2 “Grace, mercy and peace will be with us, from God the Father and from Jesus Christ, the Son of the Father,” 2 John 1:3 How can the Holy Spirit be a literal co-equal being when it is consistently left out of every greeting? If the Spirit was an individual being co-equal with the Father and Son, then this consistent omission is incomprehensible. It would have been effrontery and insubordination by the apostles at the highest level. This would be like having a country with three presidents but only ever acknowledging two of them. In fact, not once is the Holy Spirit ever uplifted or praised in the Scriptures. It is always just God the Father and His Son Jesus Christ. And why is that? Because “there is but ONE God, the Father, of whom are all things, and we in him; and ONE Lord Jesus Christ, by whom are all things, and we by him.” 1 Corinthians 8:6. That's why! The Holy Spirit is the “Spirit of God,” not something called “god the spirit” which is a phrase that does not exist in the Bible and came from the Catholic Church to match the Trinity doctrine they created over 200 years AFTER the Bible was written. Previous All trinity studies Next Back to top

返回研究目录 上一篇 下载中文 Read in English 下一篇 至高的上帝是谁 至高的上帝是谁？ 创世纪 14:18 又有撒冷王麦基洗德带着饼和酒出来迎接，他是至高上帝的祭司。 创世纪 14:19 他为亚伯兰祝福，说：“愿天地的主、至高的上帝赐福与亚伯兰。 创世纪 14:20 至高的上帝把敌人交在你手里，是应当称颂的。”亚伯兰就把所得的拿出十分之一来，给麦基洗德。 创世纪 14:22 亚伯兰对所多玛王说：“我已经向天地的主、至高的上帝耶和华起誓， 民数记 24:16 得听上帝的言语，明白至高者的意旨，看见全能者的异象；眼目睁开而仆倒的人说， 申命记 32:8 至高者将地业赐给列邦，将世人分开，就照以色列人的数目，立定万民的疆界。 撒母耳记下 22:14 耶和华从天上打雷，至高者发出声音。 诗篇 7:17 我要照着耶和华的公义称谢他，歌颂耶和华至高者的名。 诗篇 9:2 我要因你欢喜快乐，至高者啊，我要歌颂你的名。 诗篇 21:7 王依靠耶和华，因至高者的慈爱必不摇动。 诗篇 47:2 因为耶和华至高者是可畏的，他是治理全地的大君王。 诗篇 50:14 你们要以感谢为祭献与上帝，又要向至高者还你的愿， 诗篇 56:2 我的仇敌终日要把我吞了，因逞骄傲攻击我的人甚多。 诗篇 57:2 我要求告至高的上帝，就是为我成全诸事的上帝。 诗篇 73:11 他们说：“上帝怎能晓得？至高者岂有知识呢？” 诗篇 77:10 我便说：“这是我的懦弱，但我要追念至高者显出右手之年代。” 诗篇 78:17 他们却仍旧得罪他，在干燥之地悖逆至高者。 诗篇 78:56 他们仍旧试探悖逆至高的上帝，不守他的法度， 诗篇 82:6 我曾说：“你们是上帝，都是至高者的儿子； 诗篇 83:18 使他们知道，惟独你名为耶和华的，是全地以上的至高者。 诗篇 91:1 住在至高者隐密处的，必住在全能者的荫下。 诗篇 91:9 耶和华是我的避难所。你已将至高者当你的居所， 诗篇 92:1（安息日的诗歌。）称谢耶和华，歌颂你至高者的名。 诗篇 92:8 惟你耶和华是至高，直到永远。 诗篇 107:11 是因他们违背上帝的话语，藐视至高者的旨意。 诗篇 113:5 谁像耶和华我们的上帝呢？他坐在至高之处， 以赛亚书 14:14 我要升到高云之上，我要与至上者同等。 耶利米哀歌 3:35 或在至高者面前屈枉人， 耶利米哀歌 3:38 祸福不都出于至高者的口吗？ 但以理书 3:26 于是，尼布甲尼撒就近烈火窑门，说：“至高上帝的仆人沙得拉，米煞，亚伯尼歌出来，上这里来吧！”沙得拉，米煞，亚伯尼歌就从火中出来了。 但以理书 4:17 这是守望者所发的命，圣者所出的令，好叫世人知道至高者在人的国中掌权，要将国赐与谁，就赐与谁，或立极卑微的人执掌国权。’ 但以理书 4:24 “王啊，讲解就是这样：临到我主我王的事是出于至高者的命。 但以理书 4:25 你必被赶出离开世人，与野地的兽同居，吃草如牛，被天露滴湿，且要经过七期。等你知道至高者在人的国中掌权，要将国赐与谁就赐与谁。 但以理书 4:32 你必被赶出离开世人，与野地的兽同居，吃草如牛，且要经过七期。等你知道至高者在人的国中掌权，要将国赐与谁，就赐与谁。” 但以理书 4:34 日子满足，我尼布甲尼撒举目望天，我的聪明复归于我，我便称颂至高者，赞美尊敬活到永远的上帝。他的权柄是永有的，他的国存到万代。 但以理书 5:18 王啊，至高的上帝曾将国位、大权、荣耀、威严赐与你父尼布甲尼撒。 但以理书 5:21 他被赶出离开世人，他的心变如兽心，与野驴同居，吃草如牛，身被天露滴湿，等他知道至高的上帝在人的国中掌权，凭自己的意旨立人治国。 但以理书 7:18 然而，至高者的圣民，必要得国享受，直到永永远远。” 但以理书 7:22 直到亘古常在者来给至高者的圣民伸冤，圣民得国的时候就到了。 但以理书 7:25 他必向至高者说夸大的话，必折磨至高者的圣民，必想改变节期和律法。圣民必交付他手一载、二载、半载。 但以理书 7:27 国度、权柄和天下诸国的大权，必赐给至高者的圣民。他的国是永远的，一切掌权的都必侍奉他、顺从他。” 何西阿书 7:16 他们归向，却不归向至上者；他们如同翻背的弓。他们的首领必因舌头的狂傲倒在刀下，这在埃及地必作人的讥笑。” 何西阿书 11:7 我的民偏要背道离开我，众先知虽然招呼他们归向至上的主，却无人尊崇主。 马可福音 5:7 大声呼叫说：“至高上帝的儿子耶稣，我与你有什么相干？我指着上帝恳求你，不要叫我受苦！” 路加福音 1:32 他要为大，称为至高者的儿子，主上帝要把他祖大卫的位给他。 路加福音1:35 天使回答说：“圣灵要临到你身上，至高者的能力要荫庇你，因此所要生的圣者，必称为上帝的儿子（或作”所要生的必称为圣，称为上帝的儿子”）。 路加福音1:76 孩子啊，你要称为至高者的先知；因为你要行在主的前面，预备他的道路， 路加福音 2:14 “在至高之处荣耀归与上帝，在地上平安归与他所喜悦的人（有古卷作“喜悦归与人”）。” 路加福音 6:35 你们倒要爱仇敌，也要善待他们，并要借给人不指望偿还，你们的赏赐就必大了，你们也必作至高者的儿子，因为他恩待那忘恩的和作恶的。 路加福音8:28 他见了耶稣，就俯伏在他面前，大声喊叫，说：“至高上帝的儿子耶稣，我与你有什么相干？求你不要叫我受苦。” 路加福音19:38 说：“奉主名来的王是应当称颂的！在天上有和平，在至高之处有荣光。” 使徒行传 7:48 其实，至高者并不住人手所造的，就如先知所言： 使徒行传 16:17 她跟随保罗和我们，喊着说：“这些人是至高上帝的仆人，对你们传说救人的道。” 希伯来书 7:1 这麦基洗德就是撒冷王，又是至高上帝的祭司，本是长远为祭司的。他当亚伯拉罕杀败诸王回来的时候，就迎接他，给他祝福。 答案：圣父 （耶稣基督的父亲） 上一篇 返回研究目录 下一篇 到最頂

All trinity studies Previous Download Next General Info on 1 John 5 7 This is general info on 1 John 5:7. Does 1 John 5:7-8 Have Added Text? Some person or persons in centuries past were so zealous to find support for their belief in the Trinity that they literally added it. There are numerous Scholars in fact that inform us that this passage has a spurious comment which has been added. The textual Scholar Bart Ehrman described this forgery as follows: “…this represents the most obvious instance of a theologically motivated corruption in the entire manuscript tradition of the New Testament.” Thus the scholarly consensus is that this passage is a Latin corruption that found its way into a Greek manuscript at an early date while being absent from the THOUSANDS of other manuscripts. This addition is so famous and hence so well known that it has even been given its own name and is called the “Comma Johanneum.” Comma means a short clause. Modern Bible translations come from two manuscripts called the Codex Sinaiticus, which has more edits than any other manuscript in Biblical history (14800 edits), and the Codex Vaticanus which comes from the Vatican. These two manuscripts do NOT contain the Comma Johanneum and why this added text is not found in modern Bible translations other than the NKJV where it was added only to match the KJV. The King James New Testament on the other hand was compiled from over 5000 copies of copies of the original manuscripts which have long since perished. Now please take careful note that this added text was found in only ONE of the 5000 plus manuscripts. THAT MEANS ADDED! And so there is not one major theologian that does not acknowledge this fact. And yet considering all the irrefutable facts, it is amazing that there are still some who go into denial rather than acknowledge this well-known corruption that is so famous that it has even been given its own name! The English King James Bible translated in 1611 AD retains this Trinitarian forgery, but none of our modern translations have it except the NKJV where it was added to match the KJV. The King James Version reads as follows, “For there are three that bear record IN HEAVEN, THE FATHER, THE WORD, AND THE HOLY GHOST: AND THESE THREE ARE ONE. 8 AND THERE ARE THREE THAT BEAR WITNESS IN EARTH, the Spirit, and the water, and the blood: and these three agree in one.” 1 John 5:7-8 Thus the words in CAPS are found in the KJV, NKJV but are missing from almost every other translation. Thomas Nelson and Sons Catholic Commentary, 1951, page 1186 states, “It is now generally held that this passage, called the Gomma Johanneum, is a gloss that crept into the text of the Old Latin and Vulgate at an early date, but found its way into the Greek text only in the 15th and 16th centuries.” Here is how 1 John 5:7-8 reads from the NIV and most other Bible translations. “For there are three that testify: 8 the Spirit, the water and the blood; and the three are in agreement.” Erasmus did not include the infamous Comma Johanneum of 1 John 5:7-8 in either his 1516 or 1519 editions of his Greek New Testament but made its way into his third edition in 1522 because of pressure from the Catholic Church. After his first edition appeared in 1516, there arose such a furor over the absence of the Comma that Erasmus needed to defend himself. He argued that he did not put in the Comma Trinitarian formula because he found no Greek manuscripts that included it. Once one was produced called the Codex 61, that was written by one Roy or Froy at Oxford in c. 1520, he reluctantly agreed to include it in his subsequent editions. Erasmus probably altered the text because of politico-theologico-economic concerns. He did not want his reputation ruined, nor his Novum Instrumentum to go unsold. Thus it passed into the Stephanus Greek New Testament in 1551 (first New Testament in verses), which came to be called the Textus Receptus, and became the basis for the Geneva Bible New Testament in 1557 and the Authorized King James Version in 1611. Note the image of the Codex 61 with the added words underlined in red. “The passage as given in the KJV is in no Greek MS earlier than the 15th and 16th centuries. The disputed words found their way into the KJV by way of the Greek text of Erasmus (see Vol. V, p. 141). It is said that Erasmus offered to include the disputed words in his Greek Testament if he were shown even one Greek MS that contained them. A library in Dublin produced such a MS (known as 34), and Erasmus included the passage in his text. It is now believed that the later editions of the Vulgate acquired the passage by the mistake of a scribe who included an exegetical marginal comment in the Bible text that he was copying. The disputed words have been widely used in support of the doctrine of the Trinity, but, in view of such overwhelming evidence against their authenticity, their support is valueless and should not be used. In spite of their appearance in the Vulgate A Catholic Commentary on Holy Scripture freely admits regarding these words: “It is now generally held that this passage, called the Comma Johanneum, is a gloss that crept into the text of the Old Latin and Vulgate at an early date, but found its way into the Greek text only in the 15th and 16th centuries” (Thomas Nelson and Sons, 1951, p. 1186).” — (The Seventh-day Adventist Bible Commentary, vol. 7, p. 675) The Seventh day Adventist Biblical Research Institute also admits this text in 1 John 5:7 is added. So their final conclusion and advice to Seventh day Adventists was “...you should NOT use this text.” So the SDA BRI and the SDA Bible Commentary both acknowledge this text is added and say it should not be used, and yet you constantly see Adventists and their key organizations using this verse anyway. So Seventh day Adventists are not following their own advice. “I saw that God had especially guarded the Bible; yet when copies of it were few, learned men had in some instances changed the words, thinking that they were making it more plain, when in reality they were mystifying that which was plain, by causing it to lean to their established views, which were governed by tradition.” — (E.G. White, EW, 220.2) Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Uriah Smith on the Trinity Uriah Smith on the Trinity More words from one of the founding members of the Seventh day Adventist Church and the truth the Adventist Church was founded on. “In 1 Cor. 15, I find that it is not the natural man that hath immortality; yet Paul assures the Romans that by patient continuance in well doing all could obtain immortality and eternal life. The doctrine called the trinity, claiming that God is without form or parts; that the Father, Son and Holy Ghost, the three are one person, is another. Could God be without form or parts when he “spoke unto Moses face to face as a man speaketh unto a friend?” [Ex. 33:11] or when the Lord said unto him, Thou canst not see my face; for there shall no man see me and live? And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by; and I will take away my hand and thou shalt see my back parts; but my face shall not be seen. Ex. 33:20, 22, 23. Christ is the express image of his Father's person. Heb. 1:3.” — (Uriah Smith, Review and Herald, July 10, p. 87, 1856) “To the Lamb, equally with the Father who sits upon the throne, praise is ascribed in this song of adoration. Commentators, with great unanimity, have seized upon this as proof that Christ must be coeval with the Father; for otherwise, say they, here would be worship paid to the creature which belongs only to the Creator. But this does not seem to be a necessary conclusion. The Scriptures nowhere speak of Christ as a created being, but on the contrary plainly state that he was begotten of the Father. (See remarks on Rev. 3:14, where it is shown that Christ is not a created being.) But while as the Son he does not possess a co-eternity of past existence with the Father, the beginning of his existence, as the begotten of the Father, antedates the entire work of creation, in relation to which he stands as joint creator with God. John 1:3; Heb. 1:2. Could not the Father ordain that to such a being worship should be rendered equally with himself, without its being idolatry on the part of the worshiper? He has raised him to positions which make it proper that he should be worshipped, and has even commanded that worship should be rendered him, which would not have been necessary had he been equal with the Father in eternity of existence. Christ himself declares that “as the Father hath life in himself, so hath he given to the Son to have life in himself.” John 5:26. The Father has “highly exalted him, and given him a name which is above every name.” Phil. 2:9. And the Father himself says, “Let all the angels of God worship him.” Heb. 1:6. These testimonies show that Christ is now an object of worship equally with the Father; but they do not prove that with him he holds an eternity of past existence.” — (Uriah Smith, Daniel And The Revelation, p. 430, 1882) “God alone is without beginning. At the earliest epoch when a beginning could be,—a period so remote that to finite minds it is essentially eternity,—appeared the Word. “In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1. This uncreated Word was the Being, who, in the fulness of time, was made flesh, and dwelt among us. His beginning was not like that of any other being in the universe. It is set forth in the mysterious expressions, “his [God's] only begotten Son” (John 3:16; 1 John 4:9), “the only begotten of the Father” (John 1:14), and, “I proceeded forth and came from God.” John 8:42. Thus it appears that by some divine impulse or process, not creation, known only to Omniscience, and possible only to Omnipotence, the Son of God appeared. And then the Holy Spirit (by an infirmity of translation called “the Holy Ghost”), the Spirit of God, the Spirit of Christ, the divine afflatus and medium of their power, representative of them both (Ps. 139:7), was in existence also.” — (Uriah Smith, Looking Unto Jesus, p. 10, 1898) “When Christ left heaven to die for a lost world, he left behind, for the time being, his immortality also. but how could that be laid aside? That it was laid aside is sure, or he could not have died; but he did die, as a whole, as a divine being, as the Son of God, not in body only, while the spirit, the divinity, lived right on; for then the world would have only a human Saviour, a human sacrifice for its sins; but the prophet says that “his soul” was made “an offering for sin.” Isa. 53:10.” — (Uriah Smith, Looking Unto Jesus, pp. 23, 24, 1898) “God The Father, And His Son Jesus Christ Titles of the Father The following titles of supremacy belong alone to Him who is from everlasting to everlasting, the only wise God: “The Eternal God.” Deut. 33:27. “Whose Name alone is Jehovah.” Ps. 83:18. “Most High God.” Mark 5:7. “The Ancient of Days.” Dan. 7:13. “God Alone.” Ps. 86:10. “Lord Alone.” Neh. 9:6. “God of Heaven.” Dan. 2:44. “The Only True God.” John 17:8. “Who Only hath Immortality.” 1 Tim. 6:16. “The King Eternal, Immortal, Invisible.” 1 Tim. 1:17. “The Only Wise God.” 1 Tim. 1:17. “Lord God Omnipotent.” Rev. 19:6. “The Blessed and only Potentate.” 1 Tim. 6:15. “Besides Me there is no God.” Isa. 44:6. “God the Father.” 1 Cor. 8:6. “The God of our Lord Jesus Christ, the Father of Glory.” Eph. 1:17. “God and Father of all, who is above all.” Eph. 4:6. “The Almighty God.” Gen. 17:1. “I Am that I Am.” Ex. 3:14. “Lord God Almighty.” Rev. 4:8. Declarations Concerning the Son He is the beginning of the creation of God. Rev. 3:14. The first born of every creature. Col. 1:15. The only begotten of the Father. John 1:18; 3:18. The Son of the Living God. Matt. 16:16. Existed before he came into the world. John 8:58; Micah 5:2; John 17:5, 24. Was made higher than the angels. Heb. 1:14. He made the world and all things. John 1:1-3; Eph. 3:3, 9. Was sent into the world by God. John 3:34. In Him dwells all the fullness of the God-head bodily. Col. 2:9. He is the resurrection and the life. John 11:25. All power is given to him in heaven and earth. Matt. 28:18. He is the appointed heir of all things. Heb. 1:2. Anointed with the oil of gladness above his fellows. Heb. 1:9. God has ordained him to be judge of quick and dead. Acts 17:31. Reveals his purposes through him. Rev. 1:1. The head of Christ is God. 1 Cor. 11:3. Jesus had power to lay down his life and take it again. John 10:18. He received this commandment from the Father. John 10:19. God raised him from the dead. Acts 2:24, 34; 3:15; 4:10; 10:40; 13:30, 34; 17:31; Rom. 4:24: 8:11; 1 Cor. 8:14; 15:15; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; Heb. 13:20; 1 Pet. 1:21; Jesus says he could do nothing of himself. John 5:19. That the Father which dwelt in him did the works. John 14:10. That the Father which sent him, gave him a commandment what he should say and what he should speak. John 12:49. That he came not to do his own will, but the will of him that sent him. John 6:38. And that his doctrine was not his, but the Father's which sent him. John 7:16; 8:28; 12:49; 14:10, 24. With such inspired declarations before us, ought we to say that Jesus Christ is the Self-existent, Independent, Omniscient and Only True God; or the Son of God, begotten, upheld, exalted and glorified BY THE FATHER?” — (Uriah Smith, The Bible Students Assistant, pp. 42-45, 1858. Also found in Review and Herald, June 12, p. 27, 1860) “J. W. W. Asks: “Are we to understand that the Holy Ghost is a person, the same as the Father and the Son? Some claim that it is, others that it is not.” Ans.—The terms “Holy Ghost”, are a harsh and repulsive translation. It should be “Holy Spirit” (hagion pneuma) in every instance. This Spirit is the Spirit of God, and the Spirit of Christ; the Spirit being the same whether it is spoken of as pertaining to God or Christ. But respecting this Spirit, the Bible uses expressions which cannot be harmonized with the idea that it is a person like the Father and the Son. Rather it is shown to be a divine influence from them both, the medium which represents their presence and by which they have knowledge and power through all the universe, when not personally present. Christ is a person, now officiating as priest in the sanctuary in heaven; and yet he says that wherever two or three are gathered in his name, he is there in the midst. Mt. 18:20. How? Not personally, but by his Spirit. In one of Christ's discoursed (John 14-16) this Spirit is personified as “the Comforter,” and as such has the personal and relative pronouns, “he,” “him,” and “whom,” applied to it. But usually it is spoken of in a way to show that it cannot be a person, like the Father and the Son. For instance, it is often said to be “poured out” and “shed abroad.” But we never read about God or Christ being poured out or shed abroad. If it was a person, it would be nothing strange for it to appear in bodily shape; and yet when it has so appeared, that fact has been noted as peculiar. Thus Luke 3:22 says: “And the Holy Ghost descended in a bodily shape like a dove upon him.” But the shape is not always the same; for on the day of Pentecost it assumed the form of “cloven tongues like as of fire.” Acts 2:3, 4. Again we read of “the seven Spirits of God sent forth into all the earth.” Rev. 1:4; 3:1; 4:5; 5:6. This is unquestionably simply a designation of the Holy Spirit, put in this form to signify its perfection and completeness. But it could hardly be so described if it was a person. We never read of the seven Gods or the seven Christs.” — (Uriah Smith, Review and Herald, October 28, 1890) “It may not then be out of place for us to consider for a moment what this Spirit is, what its office is, what its relation to the world and to the church, and what the Lord through this proposes to do for his people. The Holy Spirit is the Spirit of God; it is also the Spirit of Christ. It is that divine, mysterious emanation through which they carry forward their great and infinite work. It is called the Eternal Spirit; it is a spirit that is omniscient and omnipresent; it is the spirit that moved, or brooded, upon the face of the waters in the early days when chaos reigned, and out of chaos was brought the beauty and the glory of this world. It is the agency through which life is imparted; it is the medium through which all God's blessings and graces come to his people. It is the Comforter; it is the Spirit of Truth; it is the Spirit of Hope; it is the Spirit of Glory; it is the vital connection between us and our Lord and Saviour Jesus Christ; for the apostle tells us that if we “have not the Spirit of Christ,” we are “none of his.” It is a spirit which is tender; which can be insulted, can be grieved, can be quenched. It is the agency through which we are to be introduced, if ever we are introduced, to immortality; for Paul says that if the spirit of Him that raised up Christ from the dead dwell in you, he shall quicken also your mortal bodies by that Spirit which dwelleth in you; that is, the Spirit of Christ. Rom. 8:11. ... You will notice in these few verses the apostle brings to view the three great agencies which are concerned in this work: God, the Father; Christ, his Son; and the Holy Spirit.” — (Uriah Smith, General Conference Daily Bulletin, March 14, 1891, pp. 146, 147) Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Who is the Comforter According to SOP Who is the Comforter According to SOP? John tells us that the Comforter is the Holy Spirit. John 14:26 “But the Comforter, which is the Holy Ghost,” And Jesus tells us He is going to be our Comforter. John 14:18 “I will not leave you comfortless: I will come to you.” Therefore, Christ is the Comforter by His own words. How? He comes back by the Holy Spirit, which is His and His Father's Spirit. “By the SPIRIT the FATHER AND THE SON will come and make their abode with you. [John 14:23 quoted]” — (E.G. White, BEcho, Jan 15, 1893) Judas, not Iscariot, asks Christ how is He going to MANIFEST Himself to them as the Comforter and not unto the world. John 14:22 “Judas saith unto him, not Iscariot, Lord, how is it that YOU will MANIFEST THYSELF unto us, and not unto the world?” Notice that his question is not “WHO” but “HOW?” They were wondering “HOW” Christ was going to manifest HIMSELF to them as their Comforter. The answer is: By His Spirit which is something the apostles did not yet understand. “That CHRIST should MANIFEST HIMSELF to them, and yet be invisible to the world, was a mystery to the disciples. They could not understand the words of Christ in their SPIRITUAL sense. They were thinking of the outward, visible manifestation. They could not take in the fact that they could have the PRESENCE OF CHRIST WITH THEM, and yet He be unseen by the world. They did not understand the meaning of a SPIRITUAL MANIFESTATION.” — (E.G. White, SW, Sept 13, 1898) So the “ANOTHER” in John 14:16 is the SPIRIT OF CHRIST. Not Christ physically but HIS Spirit, which is like “ANOTHER.” “This refers to the omnipresence of the SPIRIT OF CHRIST, called the COMFORTER.” — (E.G. White, 14MR 179.2) John said, “But the Comforter, which is the Holy Ghost, whom the FATHER WILL SEND in my name, he shall TEACH YOU ALL THINGS,” John 14:26. Whose Spirit was sent to teach us all things and hence guide us into all truth? “We cannot be with CHRIST in person, as were His first disciples, but HE has SENT HIS HOLY SPIRIT to GUIDE US INTO ALL TRUTH,” — (E.G. White, Ms30, June 18, 1900) Below are some quotes stating in unmistakable words that Christ is THE COMFORTER by HIS SPIRIT, which God has revealed to us through His prophet. “To the poor and oppressed and downtrodden of earth, Christ says, “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, even the Spirit of truth, (WHICH IS CHRIST formed within the hope of glory,) whom the world cannot receive, because it seeth him not: but ye know him, for he dwelleth with you, and shall be in you. I will not leave you comfortless. [John 14:15-18 quoted]” — (E.G. White, Ms24, Feb 22, 1898) “CHRIST is to be known by the blessed name of Comforter. “The Comforter,” said Christ to His disciples, “which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you, [John 14:26 quoted]” — (E.G. White, Ms7, Jan 26, 1902) “Let them study the seventeenth of John, and learn how to pray and how to live the prayer of CHRIST. HE IS THE COMFORTER. He will abide in their hearts, making their joy full.” — (E.G. White, RH, Jan 27, 1903) “When He should come forth from the tomb, their sorrow would be turned to joy. After His ascension He was to be absent in person; but through THE COMFORTER He would still be with them, and they were not to spend their time in mourning.” — (E.G. White, DA, p. 278) “We are ready to receive THE COMFORTER; we open the door of the heart, and invite the Saviour in.” — (E.G. White, GCB, April 2, 1903) “If you are looking to Jesus, and drawing from him knowledge and strength and grace, you can impart his consolation to others, because THE COMFORTER IS WITH YOU.” — (E.G. White, RH, Dec 17, 1914) “Christ is everything to those who receive Him. HE IS THEIR COMFORTER, their safety, their healthfulness. Apart from Christ there is no light at all.” — (E.G. White, 21MR 372.1) “The Saviour is our Comforter. This I have proved Him to be.” — (E.G. White, 8MR 49.3) “As by faith we look to Jesus, our faith pierces the shadow, and we adore God for His wondrous love in giving JESUS THE COMFORTER.” — (E.G. White, 19MR 297.3) “The reasons why the churches are weak and sickly and ready to die is that the enemy has brought influences of a discouraging nature to bear upon trembling souls. He has sought to shut JESUS from their view as THE COMFORTER.” — (E.G. White, RH, Aug 26, 1890) Thus the Holy Spirit is NOT a third being but the Spirit of God coming to us through His Son. Who but someone who has been tempted and suffered as us, and lived as one of us is more qualified to Comfort us? What a blessing it is to have our Lord and Saviour make His abode in us as our Comforter! Previous All trinity studies Next Back to top

返回研究目录 上一篇 下载中文 下一篇 耶稣在世时是否全知全能 耶稣在世时是否全知全能？ 在约翰福音21:17中，彼得对基督说：“主啊，你是无所不知的。” 那么我们又该如何理解耶稣这句话：“但那日子，那时辰，没有人知道，连天上的使者也不知道，子也不知道，惟有父知道。” （马可福音13:32）这里似乎有个矛盾，因为耶稣承认自己不知道一件事。《圣经》也说：“耶稣的智慧和身量（或作：年纪），并上帝和人喜爱他的心，都一齐增长。” （路加福音2:52）如果你已知道一切事，你又如何增长智慧呢？又说：“他虽然为儿子，还是因所受的苦难学了顺从。“ （希伯来书5:8）耶稣是否因那所为祂预备的身体而受到限制呢？祂是否像我们一样不得不学习各样事情呢？那彼得的话是什么意思呢？他说得对吗？因为耶稣并没有驳斥他。或许耶稣有一定的方法能有效的知道任何祂所需要知道的事？ 我们在许多《圣经》章节中找到了答案，例如约翰福音14:26，说：“...父因我的名所要差来的圣灵，他要将一切的事，指教你们，” 这句话是否意味着我们可以真的知道一切的事？人类的脑袋是否真的可以装得下上帝一切无限的智慧呢？这里所要申明的重点是，没有任何事是上帝的灵所无法向我们或向祂儿子指教或启示的。父知道一切的事，那么基督也可以透过圣灵的能力来知道祂所需要知道的任何事，不论是别人的想法，或者是按上帝的旨意所需的任何知识都好。 这不止涉及上帝圣灵的全知，也包含了祂的全能在内。在马太福音12:22-32中，耶稣赶走了魔鬼。法利赛人就告祂借着魔鬼的力量赶鬼。但耶稣由于是个百分百的人，就告诉他们说，祂是靠着上帝的灵赶鬼的。然后祂又告诉他们说，他们可以说话干犯人子而获得赦免，但亵渎圣灵总不得赦免。为什么呢？因为第28节说祂是靠着上帝的灵赶鬼的。别忘记，耶稣道成肉身，是百分百的人类。法利赛人所亵渎的不是人子，而是上帝的灵，因为那鬼是靠着上帝之灵的能力被赶走的。他们把圣灵的工作归因于撒但，因而亵渎了圣灵。无论如何，耶稣若不是暂时放下了祂的全能，就不会靠着圣灵的能力赶鬼了。耶稣说：“我凭着自己不能作什么。” （约翰福音5:30） 注意，马太福音12:22-32透露，那不得赦免的罪和亵渎圣灵，就是把圣灵的工作归因于撒但。有些三位一体论信徒不明白这一点，便结论说亵渎圣灵就是分享反三位一体论的课题。这是明显不对的。那主张三位一体论又如何呢？他们是否有可能实际上犯了亵渎圣灵的罪呢？如果“上帝的灵”是真的“上帝的灵”，就如《圣经》所说，而不是《圣经》从来没有用过的什么“圣灵上帝”呢？如果三位一体论是错的话，那么他们口中的圣灵就确实是撒但的创作，而不是父和子的灵。如果这是撒但的杰作，那么信三位一体论的人便是将圣灵的工作归因于谁呢？他们将无意间把上帝之灵的工作归因于撒但，这才是不得赦免的罪！你千万不能弄错这一点。 给复临信徒参考： “是什么构成干犯圣灵的罪？是将圣灵的工作刻意归因于撒但。” （怀爱伦著，《教会证言卷五》第634页，第1段，1889年） “干犯圣灵最常见的方式是执着不断的轻视上天请人悔改的邀请。拒绝基督的每一步骤，就是朝向拒绝救恩和干犯圣灵的一个步骤。” （怀爱伦著，《历代愿望》第324页，第2段） “犹太民族因拒绝基督而犯下了那不得赦免的罪。我们也可能因拒绝接受救恩的邀请而犯同样的错误。” （《历代愿望》第324页，第3段） 据《圣经》若干次披露，基督在世所行的神迹都是祂在天上的父行的。约翰福音11:40-41显示，拉撒路的复活是借着祂父亲所行的。耶稣所行过的每一件大神迹也都是由祂的门徒或旧约的众先知以类似的方式施行的，包括在水面上行走和叫死人复活。（太14:29 ；约14:12；徒20:9-10；王上17:22）这并非说明他们是万能的，而是说明上帝与他们同在，正如祂与祂儿子同在一样。耶稣医好了那瘫子后，“众人看见都惊奇，就归荣耀与神，因为他将这样的权柄赐给人。” （马太福音9:8）彼得解释说：“上帝怎样以圣灵和能力，膏拿撒勒人耶稣，这都是你们知道的，他周流四方行善事，医好凡被魔鬼压制的人，因为神与他同在。” （使徒行传10:38）耶稣也解释说：“...住在我里面的父作他自己的事。” （约翰福音14:10） 给复临信徒参考： “基督为有病和痛苦的人所行的所有神迹都是本着上帝的能力，因着众天使的服侍而行的。” （怀爱伦著，《评论与通讯》1873年1月21日） 据《圣经》透露，基督所知道的事，就只有祂成为人之后所学习的事，还有祂父亲借着祂的灵向祂启示的事。既然我们在天上的父知道万事，那么基督也可以有效的知道万事，“如果”上帝的灵向祂启示。这样说来，如果耶稣不知道祂复临的日子时辰，那只能是因为祂父亲没有向祂启示这一点，而我们没有被告知其背后的理由。 《圣经》显示耶稣知道别人心里所想的，但为了使这事与其他经文保持一致起见，耶稣这种洞察人心的能力必然是透过圣灵而得的。彼得、以利沙和但以理也都是借着上帝的启示而能知道别人心里所想的。（徒5:1-4；王下5:25-27；但2:28-30） 有些人会回应说，耶稣的人性不知道，但祂的神性知道，这是因为三位一体论教导说，耶稣一个人但祂以两种性质存活。耶稣不可能有两个心，一个知道，另一个不知道。当然，除非你要说身体与心灵是没有联系的荒唐论调。 为什么有些人难以接受和明白门徒还有其他先知都是本着圣灵的能力去行耶稣所行的所有相同神迹呢（罗15:9）？所以当耶稣成为人来到世间时，祂也以同样的方式行神迹。这也不明白吗？很多人似乎拒绝接受他们的主和救主成为人的时候放弃了许多事。他们似乎不能相信耶稣暂时放下了祂的全在、全知和全能。虽然很多人能接受耶稣放下了祂的全在功能，但那是因为他们没有办法避免这个事实。 然而，有多少人停下来想想他们救主那难以置信的爱，因祂暂时放下这些事而得以作出了远远更大的牺牲，还要冒着巨大失败的可能。耶稣甚至放下自己的尊严而经历了婴儿尿床的时期。只要我们接受《圣经》所记载的史实，就不需要到处去寻找策略来解释其他指出错误的经文。我们需要能够让所有经文和谐一致，并意识到当我们开始尝试把四方形的钉子或橛子硬塞进一个圆形的洞子里，那我们就会一事无成。 保罗在腓立比书2:5-9谈到基督的牺牲与谦卑时说，祂来世上时舍去了许多事，以至于死，而我们应当有祂这种心志和态度。希腊原文说祂本有上帝的形象或性情，但祂反倒虚己，意味着祂放下了那些使祂不能像我们一样活着和死亡的神性特性。如果祂保留着与上帝同样的形象和性情，那祂就不可能会感到困倦或遭受痛楚和人类所经历的各样事。耶稣本有一切包括不死的身体，但是祂却乐意为我们放弃一切，牺牲所有。可是到最后祂还做了一个更大的牺牲，祂放弃了不死的特性，以人类的身份而死，而且还死得异常痛苦且漫长。有些人不愿意承认基督所放弃的一切，那么他们也是不承认祂为了我们所付出的牺牲的程度与深度，及其如何彰显祂与祂父亲对我们那不可估量的爱。 那当耶稣回到天上祂父亲的身边时，祂得回了什么？事实上我们没有被告知具体的情况。但是我们知道祂得回了祂的全在特性，就是透过作我们的保惠师圣灵。比如耶稣说过：“我就常与你们同在，直到世界的末了。” （马太福音28:20）我们也知道，耶稣保留着祂手脚和肋旁上的伤痕（约20:25-27）。我们设想祂得回了一切，但我们还必须等到我们见到祂的时候才能知道祂与祂父亲为了我们究竟付出了多大的牺牲。 还有一个例子可供我们参考的，这也是很多人略过不看的地方。启示录1:1 说：“耶稣基督的启示，就是上帝赐给他，叫他将必要快成的事指示他的众仆人，他就差遣使者，晓谕他的仆人约翰。” 这启示是上帝赐给耶稣基督的。如果耶稣知道所有事的话，那祂怎么还需要祂父亲给祂启示这些事呢？ 这也说明耶稣不可能是那独一真神父上帝，或与父平行同等同永恒，如三位一体论所声称的那样。 上一篇 返回研究目录 下一篇 到最頂

All trinity studies Previous Download Next How was the SDA Church Changed to Think the Holy Spirit is a Person How was the SDA Church Changed to Think the Holy Spirit is a Person? It is claimed that Ellen White became a Trinitarian 20 years before her passing. This erroneous claim is based on a handful of quotes that LeRoy Froom set out to search for that he rightly figured would be misunderstood. He searched over 100,000 pages of her writings (25,000,000 words) and found a few quotes that on the surface appeared to fit the Trinitarian concept on the Holy Spirit. But only if you choose to read them as such, and at the expense of the “tens of thousands” of non-Trinitarian statements she wrote. Note that Froom was labelled as being the most dangerous man in the SDA Church and is now suspected of being a Jesuit. On the 14 December 1955, Leroy Froom in a letter to Reuben Figuhr wrote, “I was publicly denounced in the chapel at the Washington Missionary College by Dr. B. G. Wilkinson as the most dangerous man in this denomination.” The claim that Ellen White was given light which resulted in her becoming a Trinitarian means God would have been lying to her for many decades. This claim is obviously false! New light CANNOT contradict old light or the old light was a LIE from God. A change from non-Trinitarian to Trinitarian is a total backflip and can NEVER be called progressive truth. Sadly, Froom eventually managed to convince the SDA Church with these misunderstood quotes that Ellen White had become a Trinitarian. But he had to wait until the death of Ellen White and all the pioneers as he could never have achieved this change while they were still alive. The deception of Froom was so successful that many believe that the quotes called “EV” or “Evangelism” are from a book written by Ellen White. But it was written and compiled by Froom in 1946 which was 30 years after the death of Ellen White. Note that the headings, subheadings and bolded texts before the quotes in this book are NOT her words, and some included the word “Trinity” which she never wrote! These quotes are typically called EV 615-EV 617 or Evangelism 615-617. Ellen White actually taught that the “Holy Spirit” is the “Spirit of God” coming to us through His Son, and hence she frequently wrote the Holy Spirit is the “SPIRIT OF CHRIST.” For example, “We want the HOLY SPIRIT, which is JESUS CHRIST.” — (EGW, Lt66, April 10, 1894) But many today are so indoctrinated with a Trinitarian mindset, that they mistakenly believe that the quotes Froom compiled and put in one place imply the Holy Spirit is a third being. But Ellen White was referring to the “SPIRIT OF CHRIST,” not a third being. She was 100% consistent in all that she wrote. And since she wrote, “The Holy Spirit is the Spirit of Christ,” she also wrote: The Comforter is the SPIRIT OF CHRIST, the Spirit of truth is the SPIRIT OF CHRIST, the third person is the SPIRIT OF CHRIST, the third great power is the SPIRIT OF CHRIST, the Holy Spirit given at Pentecost was the SPIRIT OF CHRIST, the Holy Spirit Jesus breathed on His disciples was HIS own SPIRIT, the Holy Spirit Christ sent to represent Himself was HIS own SPIRIT, the heavenly dignitaries are the Father, Son and SPIRIT OF CHRIST, the Heavenly trio is the Father, Son and SPIRIT OF CHRIST, and she reveals over and over again that there are only two beings. There are literally thousands of quotes from Ellen White that confirm the above facts. But since size is an issue, just one quote will be provided that confirm all of the above. The first covers almost all of the above points. For instance: “THIRD PERSON,” “THIRD GREAT POWER,” “HEAVENLY DIGNITARIES” and “HEAVENLY TRIO.” —<>— “They have ONE God and ONE Saviour; and ONE Spirit--the Spirit of Christ--” — (EGW, 9T 189.3, 1909) ONE + ONE + ONE = “the SPIRIT OF CHRIST” THIRD GREAT POWER —<>— “CHRIST has given HIS SPIRIT as a divine POWER.” — (EGW, RH, Nov 19, 1908) COMFORTER —<>— “This refers to the omnipresence of the SPIRIT OF CHRIST, called the COMFORTER.” (EGW, 14MR 179.2) SPIRIT OF TRUTH —<>— “JESUS comes to you as the SPIRIT of TRUTH;” (EGW, 2MR 337.1) SPIRIT JESUS BREATHED ON HIS DISCIPLES —<>— “And when He had said this, He [Christ] breathed on them, and saith unto them, Receive ye the Holy Ghost: ... Before the disciples could fulfill their official duties in connection with the church, CHRIST breathed HIS Spirit upon them.” (EGW, DA, p. 805) SPIRIT GIVEN AT PENTECOST —<>— “The promise of the HOLY SPIRIT is not limited to any age or to any race. CHRIST declared that the divine influence of HIS SPIRIT was to be with His followers unto the end. From the Day of PENTECOST to the present time, the COMFORTER has been sent to all who have yielded themselves fully to the Lord and to His service.” (EGW, AA, 49.2) SPIRIT THAT REPRESENTS CHRIST —<>— “CHRIST came to our world, but the world could not endure His purity. He has gone to His Father, but HE has sent HIS Holy Spirit to represent HIM in the world till he shall come again.” — (EGW, Ms1, Jan 11, 1897) TWO BEINGS ALONE —<>— “The Father and the Son ALONE are to be exalted.” — (EGW, YI, July 7, 1898) And since Ellen White wrote that the Holy Spirit is the SPIRIT OF CHRIST, for any quote Froom used regarding the Holy Spirit that has been misunderstood, replace the words “HOLY SPIRIT” with “SPIRIT OF CHRIST” or “CHRIST BY HIS SPIRIT” and read it again. I quite assure you that it can no longer be mistaken as a Trinitarian quote! For example: “We need to realize that the holy spirit [CHRIST BY HIS SPIRIT], who is as much a person as God is a person, is WALKING through these grounds, UNSEEN by human eyes.” — (EGW, 2SAT 136.6, [Evangelism p. 616.5], 1899) And for further clarity on this quote, “How few realize that JESUS, UNSEEN, is WALKING by their side!” — (EGW, 14MR 125.3) And, “He [CHRIST] is an UNSEEN presence in the PERSON of the HOLY SPIRIT,” — (EGW, DG 185.2, 1897) Who is UNSEEN? Christ! And why is Christ UNSEEN? Because it is by HIS HOLY SPIRIT. The early pioneers had no problem with the few quotes that Froom searched for because they knew who the Holy Spirit is and would never read them the wrong way. But if your belief is that the Holy Spirit is another being, then that is what you will see when you read them. Picking out statements from Ellen White’s writings that would fit into a Trinitarian concept of God while ignoring her statements that do not fit the Trinitarian concept of God is a dishonest way to use her writings. To understand correctly what God has revealed through Ellen White, and find out what her beliefs were on this topic, it is necessary to quote all that she wrote on this subject, not just be selective in what we quote to suit our own agenda. That would be tantamount to deception. Previous All trinity studies Next Back to top

返回研究目录 上一篇 下载中文 Read in English 下一篇 根据圣经只有两位实体生物而不是三位 根据圣经只有两位实体生物而不是三位 箴言 30:4 “ 谁升天又降下来？谁聚风在掌中？谁包水在衣服里？谁立定地的四极？他名叫什么？他儿子叫名叫什么？你知道吗？” 只有两位生物 哥林多前书 8:6 “ 然而我们只有一位上帝，就是父，万物都本于他，我们也归于他；并有一位主，就是耶稣基督，万物都是藉着他有的，我们也是藉着他有的。” 只有两位生物 马太福音 27:46 “ 约在申初，耶稣大声喊着说：“以利，以利！拉马撒巴各大尼？”就是说：“我的上帝，我的上帝！为什么离弃我？” 只有两位生物 马可福音 13:32/ 马太福音 24 ： 36 “ 但那日子、那时辰，没有人知道，连天上的使者也不知道，子也不知道，惟有父知道。” 只有两位生物 哥林多前书 1:9“ 上帝是信实的，你们原是被他所召，好与他儿子我们的主耶稣基督一同得份。” 只有两位生物 哥林多前书 11:3“ 我愿意你们知道，基督是各人的头，男人是女人的头，上帝是基督的头。” 只有两位生物 哥林多后书 5:19“ 这就是上帝在基督里叫世人与自己和好，不将他们的过犯归到他们身上，并且将这和好的道理托付了我们。” 只有两位生物 约翰福音 1:14 ， 18 14 “ 道成了肉身，住在我们中间，充充满满地有恩典，有真理。我们也见过他的荣光，正是父独生子的荣光。 18 从来没有人看见上帝，只有在父怀里的独生子将他表明出来。” 只有两位生物 约翰福音 3:16 ， 18 16 “ 上帝爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。 18 信他的人，不被定罪；不信的人，罪已经定了，因为他不信上帝独生子的名。” 只有两位生物 约翰福音 5:26 “ 因为父怎样在自己有生命，就赐给他儿子也照样在自己有生命；” 只有两位生物 约翰福音 8:16, 28, 42 16“ 就是判断人，我的判断也是真的，因为不是我独自在这里，还有差我来的父与我同在。” 28 所以耶稣说：“你们举起人子以后，必知道我是基督，并且知道我没有一件事是凭着自己作的。我说这些话，乃是照着父所教训我的。 42 耶稣说：“倘若上帝是你们的父，你们就必爱我；因为我本是出于上帝，也是从上帝而来，并不是由着自己来，乃是他差我来。只有两位生物 约翰福音 12:44-45 ， 49 44 “ 耶稣大声说：“信我的，不是信我，乃是信那差我来的。 45 人看见我，就是看见那差我来的。 49 因为我没有凭着自己讲，惟有差我来的父已经给我命令，叫我说什么，讲什么。” 只有两位生物 约翰福音 14 ： 10 ， 20 ， 23 ， 24 10 “ 我在父里面，父在我里面，你不信吗？我对你们所说的话，不是凭着自己说的，乃是住在我里面的父作他自己的事。 20 到那日你们就知道我在父里面，你们在我里面，我也在你们里面。 23 耶稣回答说：“人若爱我，就必遵守我的道，我父也必爱他，并且我们要到他那里去，与他同住。 24 不爱我的人就不遵守我的道；你们所听见的道不是我的，乃是差我来之父的道。” 只有两位生物 约翰福音 17:3 “ 认识你独一的真神，并且认识你所差来的耶稣基督，这就是永生。” 只有两位生物 约翰福音 17:8 “ 因为你所赐给我的道，我已经赐给他们。他们也领受了，又确实知道，我是从你出来的，并且信你差了我来。” 只有两位生物 约翰福音 20:17 “ 耶稣说：“不要摸我，因为我还没有升上去见我的父。你往我弟兄那里去，告诉他们说：我要升上去见我的父，也是你们的父；见我上帝，也是你们的上帝。” 只有两位生物 罗马书 8:3 “ 。。。上帝就差遣自己的儿子成为罪身的形状。。。” 只有两位生物 约翰一书 1:3 “ 我们将所看见、所听见的传给你们，使你们与我们相交。我们乃是与父并他儿子耶稣基督相交的。” 只有两位生物 约翰一书 2:22 ， 23 22 “ 谁是说谎话的呢？不是那不认耶稣为基督的吗？不认父与子的，这就是敌基督的。 23 凡不认子的，就没有父；认子的，连父也有了。” 只有两位生物 约翰一书 5:10 ， 11 10 “ 信上帝儿子的，就有这见证在他心里；不信上帝的，就是将上帝当作说谎的，因不信上帝为他儿子作的见证。 11 这见证就是上帝赐给我们永生，这永生也是在他儿子里面。” 只有两位神性生物 【钦定本】以弗所书 3:9 “ 又使众人都明白，这从世界的起头以来，隐藏在借着耶稣基督创造万物之神里的奥秘，是如何安排的。” 只有两位生物 希伯来书 1:1-2 上帝既在古时藉着众先知多次多方地晓谕列祖； 2 就在这末世藉着他儿子晓谕我们，又早已立他为承受万有的；也曾藉着他创造诸世界。” 只有两位生物 这就是为什么约翰福音 1:3 说： “万物是藉着他造的；凡被造的，没有一样不是藉着他造的。”其他版本说：“万物是藉着耶稣基督被造的”，因为“上帝藉着祂创造万物”。 只有两位生物 彼得前书 3:18“ 因基督也曾一次为罪受苦（“受苦”有古卷作“受死”），就是义的代替不义的，为要引我们到上帝面前。按着肉体说，他被治死；按着灵性说，他复活了。” 只有两位生物 启示录 1:1“ 耶稣基督的启示，就是上帝赐给他，叫他将必要成的事指示他的仆人。他就差遣使者晓谕他的仆人约翰。” 只有两位生物 上一篇 返回研究目录 下一篇 到最頂

All trinity studies Previous Download 看中文 Next The Differentiation between God and Jesus The Differentiation between God and Jesus • Romans 1:7: “To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.” • 1 Corinthians 1:3: “Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.” • 2 Corinthians 1:1: “Paul, an apostle of Jesus Christ by the will of God.” • Galatians 1:1: “Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead).” • Ephesians 1:2: “Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.” • Philippians 1:2: “Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.” • Colossians 1:1: “Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother.” • 1 Thessalonians 1:1: “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.” (1 Thess 3:13 is very similar: “To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints [angels]”) Allow me to add this most transparent text here: • 1 Thessalonians 1:9-10: “For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.” NOTE: Paul distinguishes between “the living and true God” and “his Son”, “even Jesus”. • 2 Thessalonians 1:1: “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:” • 1 Timothy 1:1: “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope.” • 2 Timothy 1:1: “Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus.” • Titus 1:1: “Paul, a servant of God, and an apostle of Jesus Christ.” • Hebrews 1:1-3: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3 Who being the brightness of his [the Father’s] glory, and the express image of his person [=Jesus is the express image of the Father].” • 1 Peter 1:3: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.” • 2 Peter 1:1: “Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.” • Jude 1:1: “Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.” • 1 John 1:3: “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.” • 2 John 1:3: “Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.” The Book of Revelation . . . Revelation in particular distinguishes between Jesus and God: • Rev 1:1-2: “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.” • Rev 1:4-5: “Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5 And from Jesus Christ.” Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Christ and the Holy Spirit CHRIST AND THE HOLY SPIRIT (Full article) E. G. White General Conference Bulletin, vol. 1, December 27, 1895 Reading for Friday, December 27, 1895 CHRIST is the central thought of the gospel; for it is “the gospel of God ... concerning his Son Jesus Christ our Lord.” (Rom 1:1,3) An indwelling Christ is the power and life of the gospel. “I am not ashamed of the gospel of Christ, for it is the power of God unto salvation.” (Rom 1:16) “We preach Christ crucified: ... Christ the power of God.” (1 Cor 1:23,24) “And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness.” (Rom 8:10) And Christ said, “Abide in me and I in you; ... for without me ye can do nothing.” (John 15:4,5) And just as he was departing from his disciples in his bodily presence, he made this promise, “Lo, I am with you alway, even unto the end of the world.” (Matt 28:20) (GCB December 1895, p.631.1) It seems very important that we should understand God’s plan for us in this idea of an INDWELLING SAVIOR, that we may be able to cooperate more intelligently with God in his plan and work, and that we may be able to realize more fully the greatness of the blessing which is bestowed upon us in the gift of JESUS CHRIST. (GCB December 1895, p.631.2) “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.” (John 14:16) This was Christ’s word to his disciples just before he departed from the world. He was going away, but there would be another Comforter that would abide with them forever, “even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” (John 14:17) “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” (John 14:22) In the preceding verse is recorded this promise: “I will love him, and will manifest myself to him.” (John 14:21) Not simply some power and life, NOT SOMETHING ELSE, but he would MANIFEST HIMSELF unto them. Then Judas made the inquiry, “How is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23) “These things I have spoken unto you, being yet present with you [or abiding with you]. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John 14:25,26) (GCB December 1895, p. 631.3) The special thought to which attention is called in this reading is the idea that an INDWELLING CHRIST is the life and power of the gospel, and the life and power of our experience in the gospel. To many minds this is simply a theoretical idea, something that is talked about; but to have Jesus Christ abiding in us and dwelling in us as our life and power, as our wisdom, as our righteousness, as our all and in all, is an experience which many do not enter into; but the Scriptures teach distinctly that our hope is in this experience. The gospel is set forth as being CHRIST IN YOU, the hope of glory (see Col. 1:27). Paul’s experience in the gospel was this: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” (Gal. 2:20) There is no success in the Christian life outside of this experience; this is the secret of piety; this is the mystery of godliness, and this experience has been made possible for us by the life and work, the death and the resurrection of Jesus Christ in the flesh. Christ’s work for us was not completed when he was here. He lived his life in the flesh, was crucified, was raised from the dead, and ascended on high, in order that he may live that same life in us; in order that the example which he set before us in his own life might become an experience in our lives. But when he went away HE DID NOT LEAVE US, he did not give up his work for us. It was expedient that he should go away, “for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you,” (John 16:7) and the work which was wrought in Christ in the flesh during his earthly career, is the very work which he desires, by the power of the Holy Spirit, to work in us during our earthly career. Christ thus completely identified himself with our flesh when he was here, and thus connected himself with our humanity, that he might identify himself with each one of us, and might live in us and work in us to the glory of his name.” (GCB December 1895, p. 631.4) It may help us to understand this if we know something of Christ’s experience in the flesh, because he was our example, and what God wrought in him, he desires to work in us through Christ. He came, and submitted himself to God’s mind and will and working in the flesh, in order to set an example, and open the way to the possibility of the same thing in us. We do not live up to the privileges God has provided for us. We take too narrow a view of his plan concerning us. We have become so accustomed to the great power of sin, and to the conquest of sin over us, that we are not fully awake to the great power of Christ, and his conquest over sin. While we are made to realize the power of sin, we are to believe also in the power of Christ to give us the victory over sin. We should believe because of what God has done for us in Christ, and what he purposes to do for us in Christ; because the work of Christ was not simply to do something for us back there, but that he should be able to give himself to us here, and to live in us here, and to work in us here. (GCB December 1895, p.631.5) It is true that when Christ was here, he could have wrought works in his own power which we cannot do, but it is also true that he did not work his works in his own power, but became wholly an example unto us in allowing God’s power through the Spirit to rest upon him, and to work through him. (GCB December 1895, p.632.1) This is the testimony which Nicodemus bore to the work of Christ: “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.” (John 3:1,2) Christ, referring to the works which he had wrought, presents it in this way: “Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father and the Father in me.” (John 14:10,11) Christ’s life was simply the life of the indwelling Father, not his own; the works that he wrought were not his own works, but the works of the Father that dwelt in him. “The Father that dwelleth in me, he doeth the works.” (John 14:10) (GCB December 1895, p.632.2) In Peter’s talk to Cornelius and his company, he told them “how God anointed Jesus of Nazareth with the Holy Ghost and with power; who went about doing good, and healing all that were oppressed with the devil; for God was with him.” (Acts 10:38) These are the works that he did; for God was with him. Nicodemus said, “We know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him;” (John 3:2) and Christ himself said, “The Father that dwelleth in me, he doeth the works.” (John 14:10) God was with him as his indwelling life and power. How this experience was accomplished is made plain by the scripture, “For he whom God has sent speaketh the words of God; for God giveth not the Spirit by measure unto him.” (John 3:34) The Spirit was not given by measure; it was the fulness of the indwelling Father. “For it pleased the Father that in him should all fulness dwell.” (Col 1:19) “For in him dwelleth all the fulness of the Godhead bodily." (Col 2:9) That is to say, God was in Christ, working in him, reconciling the world unto himself, and he dwelt in him in his fulness by giving the Spirit to him without measure. That was the FATHER dwelling in him, and the Father dwelling in him was the working power in him. Not that Christ had no power of himself, and could not have worked himself, but we must keep before our minds continually that Christ voluntarily took a position that his own character did not require him to take, in order to help us out of the position that we are in, where we cannot help ourselves. He consented to this experience of living wholly by the life of another, keeping his own self in abeyance, in order that another’s self might appear in him, to be an example for us, and further, in order that this experience might be possible for us. There is a wonderful mystery about the incarnation of Christ, that his experience in the flesh should be our experience in the flesh by his dwelling in us. And when he came to identify himself with flesh, and to dwell in flesh, it was not simply to dwell in flesh in Galilee, but everywhere where flesh would submit itself to his indwelling. This is why Christ identifies himself so closely with his followers, because it is HE HIMSELF in his followers. This is not to be regarded as a shadowy experience, beyond our daily life. This is to be our daily life, and we are to rise above the idea that the power to live is in ourselves, and that we have to depend upon our own might. To set forth the example of Christ without the power of Christ is of little avail. God has not left us simply with Christ’s life before us as an example, but Christ came in the flesh, came to live the life of righteousness, identifying himself with human flesh, in order that he might through all time identify himself completely with his followers, and that he might live in them, to be life and power and wisdom and righteousness to them. The life that Christ lived in Judea is the life which we are to lay hold of by faith in the promises of God. (GCB December 1895, p.632.3) Now the giving of the Holy Spirit is the giving of CHRIST, and the presence of the Holy Spirit is the presence of CHRIST in us, and the power of the Holy Spirit is the power of CHRIST in us, and the indwelling of the Holy Spirit is the indwelling of CHRIST in us, for the Holy Spirit is CHRIST'S ACTUAL REPRESENTATIVE. (GCB vol. 1, December 1895, p.632.4) Let us read of the promises of the giving of the Holy Spirit and their fulfillment, that we may see what it means to us. “And behold, I send the promise of my Father upon you: but tarry ye in Jerusalem until ye be endued with [or clothed with] power from on high.” (Luke 24:49) “And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem and in Judea, and in Samaria, and unto the uttermost parts of the earth.” (Acts 1:7,8) They were to be endued with, or clothed with, power from on high, and the promise is, “Ye shall receive power, after that the Holy Ghost is come upon you.” (GCB December 1895, p.632.5) Now observe how this works out in experience, “But put ye on [or be clothed with] the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.” (Rom 13:14) Be clothed with power from on high, and BE CLOTHED WITH JESUS CHRIST, who is the power of God. Paul in writing to the Ephesians, speaks of this power. “And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places.” (Eph 1:19,20) What power was that? “For Christ hath also once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” (1Pet 3:18) In Ephesians we read about the exceeding greatness of the power by which Christ was raised from the dead, and here we learn what that mighty power was. He was quickened by the Spirit. (GCB December 1895, p.633.1) So we read again in the Epistle to the Romans: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal [death-doomed] bodies, by his Spirit that dwelleth in you.” (Rom 8:11) That is, Christ was made alive by the power of the Spirit; we are to be made alive by the power of the Spirit; and then that same Spirit by whose power Jesus Christ was raised from the dead, and by whose power we are made alive from the dead, dwells in us with the same life-giving power. That is God dwelling in us by his own representative, the Holy Spirit. That is, the INDWELLING SAVIOUR, and the measure of his mighty power, is shown by the power that raised him from the dead. (GCB December 1895, p.633.2) So Paul writes further in his Epistle to the Ephesians: “Now unto him that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us.” (Eph 3:20) What was the power that worked in Christ? - God anointed him with the Holy Ghost, and the indwelling Father by his Holy Spirit was the power that wrought in him. What is the power that is to work in us? - It is the power of the same Spirit of Christ which works in us. But Christ is the power of God, and the indwelling Spirit is the representative of God dwelling in each one of us, not simply dwelling in flesh and being among us, but dwelling in flesh by being in us. If that power dwells in us, we have the victory over our enemies, for he that is for us is more than all they that can be against us. Let us grasp the thought that CHRIST does dwell in our hearts by the Holy Spirit; that the Holy Spirit, the other Comforter, is with us to abide with us. (GCB December 1895, p.633.3) Again we read: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” (Phil 2:12,13) It was God who wrought in Christ by his Holy Spirit. By Christ’s work for us, he made it possible for that Spirit to be poured out on us, that God in Christ by the gift of the Holy Spirit should work in us by his own mighty power, exactly as he worked in Christ. Yet we are told that we are to work out our own salvation, because his mighty power is always with us with our consent. Not that we are to use the power. The power is to use us, but the power does not mold us contrary to our will. The power is God’s; the responsibility is ours. God continually exalts the man whom he has made in his own image, by never over-riding his will in this matter. (GCB December 1895, p.633.4) Read again in the Epistle to the Colossians: “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Whereunto I also labor, according to his working, which worketh in me mightily.” (Col 1:27-29) That is CHRIST in you, the hope of glory. The Holy Spirit is given to us to continue the work which Christ began when he was on earth. The Holy Spirit is the actual representative of Christ on earth, and as the actual representative of Christ, it dwells in us, and is the power of God through Christ to work out God’s plan concerning us. (GCB December 1895, p.633.5) You will see how clear this is made by further Scripture: “I am come in my Father’s name, and ye receive me not;” (John 5:43) “I have manifested thy name to the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.” (John 17:6) “I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them.” (John 17:26) Christ came in his Father’s name to declare his name, and being one in whom was the name of God, was the complete representative of God in the world, and his work was to represent the character of God. “Behold I send an angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice ... for my name is in him.” (Ex 23:20,21) “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John 14:26) (GCB December 1895, p.633.6) All that it meant to have Christ come in his Father’s name, to manifest his Father’s name as one in whom the Father’s name was, it means to have the Holy Ghost come in Christ’s name, to declare his name, to manifest his name, to represent him; and just as Christ was on the earth as the representative of the Father, so the Holy Spirit is in the earth to represent Christ. In representing Christ it is representing God, because it is God in Christ, and because it is Christ’s will to do his Father’s will continually. It is not a separate interest, but the Holy Spirit comes to represent Christ and to do continually his work, which was to represent his Father. So the work to be done now is the same as the work then, - to bring the character of God back to the earth, and to show the character of God in human flesh; and that work is to go on in us that the character of God may be represented to the world in us by HIS INDWELLING SPIRIT, just as it was represented in Christ Jesus. And Christ’s work of giving himself, the sacrifice of himself for us, is going forward now, and in giving us the Holy Spirit continually, he is giving HIMSELF, because he says, “I will love him and will manifest myself to him.” (John 14:21) “Yet a little while, and the world seeth me no more, but ye see me; because I live ye shall live also. In that day ye shall know that I am in the Father, and ye in me, and I in you.” (John 14:19,20) That complete union by which WE, and CHRIST, and the FATHER are brought into union of life is accomplished by the SPIRIT. The Spirit which is to be sent is the Spirit of truth, and it is the Spirit of life in Jesus Christ, and it is the Spirit of God. That is what binds God the Father and Christ his son and their followers together in one. It is more than can be done by that sort of persuasion which brings one mind into harmony with another; it is not merely agreement in sentiment, but union of life. And that union of life is by the power of the Holy Spirit. This was Christ’s prayer: “Neither pray I for these alone, but for them also, which shall believe on me through their word. That they may all be one, as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” (John 17:20,21) And that is made possible by the interflow of life between them. So Christ was in the Father, and the Father in him by this interflow of life, and his desire is, “as thou, Father, art in me, and I in thee, that they also may be in us.” (GCB December 1895, p.634.1) The testimony to the divinity of the character of Christ, to the work of Jesus Christ on earth, is in the lives of his followers. The convincing power of the Christian life is what is done for the followers of Jesus Christ, is what Christ does in his followers. That is what makes real to the world the claims of Christianity. Christ is the one who mediates between God and us. By his taking our human flesh and standing between humanity and divinity as a union of humanity and divinity, he becomes the way, the channel through which God dwells in us by his Holy Spirit. God dwells in Christ by his Holy Spirit, and Christ by taking humanity, connected humanity with divinity in himself, so that when we become connected with Christ, we become connected with a humanity in which dwells divinity. With this connection between us and Christ, that divine power can dwell in us. Christ came in the flesh in order that there might be divine power for us. When man sinned, he cut himself off from this power, but Christ’s work was to make it possible that that divine power might come again to him. (GCB December 1895, p.634.2) Do not be afraid of believing that Christ means exactly what he says, and that everything set forth in the Scriptures is for each one of us personally. It does not avail for us to see that Christ intended it for us, but it is necessary for us to grasp it as ours by living faith. When we see that it is God’s plan, we are to believe that it is so, rejoice and be glad, and give thanks that it is so, and grasp that very power and life by faith in the promises of God; and we are to submit ourselves to the power and work of God. This experience will take out of our lives all cheapness and commonness, all lightness and trifling. It will bring a new dignity into our lives, when we really believe that JESUS CHRIST ACTUALLY LIVES IN US and that it is his power that works in us to work out the character of God. That life means something. If we constantly look to him, then we may believe that it is God that is working in us, and so our lives may be to his glory in representing the character of Christ, and representing the character of God in Christ in the daily experience of our lives. The words which we speak will not be our own words, the works which we work will not be our own works. Jesus Christ will work in us, glorifying his own name continually. That is the work of the Holy Spirit as shown in the life of Jesus Christ. (GCB December 1895, p.634.3) “What? know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?” (1 Cor 6:19) “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor 3:16) When the Spirit of God dwells in us, we are the temple of God, because it is God dwelling in us by his Spirit. “And ye are not your own.” (1 Cor 6:19) Our bodies are not our own with which to express our own character, but our bodies are for the Holy Spirit to use with which to work out and express God’s character. “Ye are not your own.” The body is not ours to use; it is God’s to use by the Holy Spirit. (GCB December 1895, p.635.1) “And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them and walk in them; and I will be their God, and they shall be my people.” (2 Cor 6:16) God wants to dwell in us. Shall we refuse him admittance, and set up idols in his place? “Thou shalt have no other gods before me.” (Ex 20:3) “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor 3:16) This is the same thing which is set forth by the prophet Isaiah: “For thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive [to give new life to] the spirit of the humble, and to revive [to give new life to] the heart of the contrite ones.” (Isa 57:15) It is God’s eternal purpose in Jesus Christ that this should be so. (GCB December 1895, p.635.2) But let us read the scripture further: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin, but the spirit is life because of righteousness.” (Rom 8:9,10) By reading that verse carefully, it becomes evident that THE SPIRIT OF GOD, THE SPIRIT OF CHRIST, AND CHRIST ARE MADE IDENTICAL. When the Spirit of God dwells in us, that is the Spirit of Christ, it is CHRIST HIMSELF in us. “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal [death-doomed] bodies by his Spirit that dwelleth in you.” (Rom 8:11) As that Spirit gave life to Christ who was dead, so that Spirit coming upon us, will quicken us and give us new life, and raise us up to sit in heavenly places in Christ Jesus. “Therefore brethren [observe the conclusion], we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Rom 8:12,13) That is to say, THE HOLY SPIRIT, CHRIST DWELLING IN US, is to be the power that overcomes these evil traits, these evil habits in us, and puts to death these deeds of the body. (GCB December 1895, p.635.3) The same thought is brought out in another scripture: “And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” (Gal 5:24,25) God has given us his Spirit, and the power of Christ is to work in us. If we live after the flesh we shall surely die, but if we live after the Spirit, we shall put to death the deeds of the flesh; we shall live, but it is Christ living in us. (GCB December 1895, p.635.4) We are now in the time of the latter rain, and we are told to pray for the Spirit of God, for the power of the Spirit. This means the FULNESS of the INDWELLING CHRIST. The image of God, as shown in Jesus Christ, is to be perfected in those that are prepared for translation just before the second coming of Christ to receive his own, who bear fully his image. There must be at that time the fulness of the indwelling Christ, and Christ must be all and in all. He must be all there is in every one. There must be none of self. It means the complete death of self, and the fulness of the indwelling Saviour. (GCB December 1895, p.635.5) We read this in another way: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” (Isa 60:1) “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up.” (Matt 4:16) “Arise, shine; for thy light is come.” Who is our light? - Christ is our light. The glory of the Lord is risen upon us in the giving of his Spirit. That makes us a light that we may shine. We cannot rise and give light unless we have light. Christ is our light, and wherever he is, the people who sit in darkness will see great light. (GCB December 1895, p.635.6) As the Spirit of Christ comes upon us in this time of the latter rain, the people will see great light, because we will have the light of the Spirit of Christ. The experience we need is the power of the INDWELLING CHRIST. The Lord is not seeking for those who are merely wealthy, talented, or educated. God is seeking for those who are willing to be instruments in his hands, to show forth the power and glory of his name. He can take each company of believers and make them a power, if they will every one submit wholly to him. God will give us a power in our assemblies; he will make even the synagogue of Satan acknowledge that God is with us. When we are willing to take the humble position that it is all of Christ and none of self, when we are fully submitted to Christ that he may work in us, then he will manifest his power, and that is what he desires to do. Shall we, who believe in the power of God, allow the enemy to triumph over us? The enemy is working to hinder God’s work, to counteract what God has accomplished. Shall we allow him to triumph over us? (GCB December 1895, p.635.7) Jesus Christ is not dead. He is a living Saviour, and he desires to be an INDWELLING SAVIOUR in every one of us, to show forth the praises and the glory of his name. God wants us to advance in the truth, that every one may see that there is something to this message besides simply a difference in theory; that it is the power of God that is working in truth; that this people are not simply a people who have a different theory, but that they are the people of God. That is what will win souls to the truth. Many people can see that the seventh day is the Sabbath, but there must be the power of God to win them to the truth. What we need is that same power, or we shall give up the truth. There is nothing but the power of God always working out the truth in us which is able to keep us. Having merely stepped out to obey the truth does not keep us in the love of God. Past experience will never answer for the present. We must continue day by day to have the experience of the power of God with us. That is the only thing which will keep us, but the power of Christ can do this, and that is the blessedness of the gospel. Let JESUS come into our hearts, by the INDWELLING of the HOLY SPIRIT, taking complete control, bringing every thought into captivity, and then we shall glorify him continually. (GCB December 1895, p.636.1) W. W. PRESCOTT. Previous All trinity studies Next Back to top